is all the pure invention of the rabbles, and we ask the Jews whether such legends form fit subjects for the prayers or praises of the synagogue, or whether they can be acceptable in the eyes of the God of Israel? We do not mean to conceal the fact, that Christian prayer-books may be found with legends as fabulous, and as foolish. But they are the prayer-books of former generations, or of those who still adhere to traditions of men. With them we have nothing to do. Three hundred years have now elapsed since our forefathers cleared out all such follies. But the Jewish prayer-books still remain unchanged, and unless the Jews make some vigorous effort, the legend of Leviathan and Behemoth will be read with all solemnity in the synagogues of England at the coming Feast of Pentecost. It is grievous to think that that nation which once held up the torch of Divine truth to enlighten the world, should still abide in the darkness and superstitions of the Talmud. And yet this is, beyond all doubt, the condition of Israel, so long as the Divine authority of the Talmud is recognised in their public prayers. Individuals may say, that they do not believe in its follies, nor cherish its intolerance, but this cannot be said of the majority. The synagogue, in its public worship, still pronounces the maledictions, and recites the legends of the oral law, and thus declares, in the most solemn manner that can be devised, that the religion of the Talmud is the religion of the congregation. A mere confession of faith is nothing to such a declaration as this. A man may trifle with his fellow-men, but sentiments addressed to God in prayer or praise must justly be considered as the language of the heart.